Whether the Angel of Annunciation Should Have Appeared to the Virgin
in a Bodily Vision?
Objection 1: It would seem that the angel of the Annunciation should
not have appeared to the Virgin in a bodily vision. For "intellectual
vision is more excellent than bodily vision," as Augustine says (Gen.
ad lit. xii), and especially more becoming to an angel: since by
intellectual vision an angel is seen in his substance; whereas in a
bodily vision he is seen in the bodily shape which he assumes. Now
since it behooved a sublime messenger to come to announce the Divine
Conception, so, seemingly, he should have appeared in the most
excellent kind of vision. Therefore it seems that the angel of the
Annunciation appeared to the Virgin in an intellectual vision.
Obj. 2: Further, imaginary vision also seems to excel bodily vision:
just as the imagination is a higher power than the senses. But "the
angel . . . appeared to Joseph in his sleep" (Matt. 1:20), which was
clearly an imaginary vision. Therefore it seems that he should have
appeared to the Blessed Virgin also in an imaginary vision.
Obj. 3: Further, the bodily vision of a spiritual substance stupefies
the beholder; thus we sing of the Virgin herself: "And the Virgin
seeing the light was filled with fear" [*Feast of Annunciation,
B.V.M. ii Resp. Brev. O.P.]. But it was better that her mind should
be preserved from being thus troubled. Therefore it was not fitting
that this announcement should be made in a bodily vision.
_On the contrary,_ Augustine in a sermon (De Annunt. iii) pictures
the Blessed Virgin as speaking thus: "To me came the archangel
Gabriel with glowing countenance, gleaming robe, and wondrous step."
But these cannot pertain to other than bodily vision. Therefore the
angel of the Annunciation appeared in a bodily vision to the Blessed
Virgin.
_I answer that,_ The angel of the Annunciation appeared in a bodily
vision to the Blessed Virgin. And this indeed was fitting, first in
regard to that which was announced. For the angel came to announce
the Incarnation of the invisible God. Wherefore it was becoming that,
in order to make this known, an invisible creature should assume a
form in which to appear visibly: forasmuch as all the apparitions of
the Old Testament are ordered to that apparition in which the Son of
God appeared in the flesh.
Secondly, it was fitting as regards the dignity of the Mother of God,
who was to receive the Son of God not only in her mind, but in her
bodily womb. Therefore it behooved not only her mind, but also her
bodily senses to be refreshed by the angelic vision.
Thirdly, it is in keeping with the certainty of that which was
announced. For we apprehend with greater certainty that which is
before our eyes, than what is in our imagination. Thus Chrysostom
says (Hom. iv in Matth.) that the angel "came to the Virgin not in
her sleep, but visibly. For since she was receiving from the angel a
message exceeding great, before such an event she needed a vision of
great solemnity."
Reply Obj. 1: Intellectual vision excels merely imaginary and merely
bodily vision. But Augustine himself says (De Annunt. iii) that
prophecy is more excellent if accompanied by intellectual and
imaginary vision, than if accompanied by only one of them. Now the
Blessed Virgin perceived not only the bodily vision, but also the
intellectual illumination. Wherefore this was a more excellent
vision. Yet it would have been more excellent if she had perceived
the angel himself in his substance by her intellectual vision. But it
was incompatible with her state of wayfarer that she should see an
angel in his essence.
Reply Obj. 2: The imagination is indeed a higher power than the
exterior sense: but because the senses are the principle of human
knowledge, the greatest certainty is in them, for the principles of
knowledge must needs always be most certain. Consequently Joseph, to
whom the angel appeared in his sleep, did not have so excellent a
vision as the Blessed Virgin.
Reply Obj. 3: As Ambrose says on Luke 1:11: "We are disturbed, and
lose our presence of mind, when we are confronted by the presence of
a superior power." And this happens not only in bodily, but also in
imaginary vision. Wherefore it is written (Gen. 15:12) that "when the
sun was setting, a deep sleep fell upon Abram, and a great and
darksome horror seized upon him." But by being thus disturbed man is
not harmed to such an extent that therefore he ought to forego the
vision of an angel. First because from the very fact that man is
raised above himself, in which matter his dignity is concerned, his
inferior powers are weakened; and from this results the aforesaid
disturbance: thus, also, when the natural heat is drawn within a
body, the exterior parts tremble. Secondly, because, as Origen says
(Hom. iv in Luc.): "The angel who appeared, knowing hers was a human
nature, first sought to remedy the disturbance of mind to which a man
is subject." Wherefore both to Zachary and to Mary, as soon as they
were disturbed, he said: "Fear not." For this reason, as we read in
the life of Anthony, "it is difficult to discern good from evil
spirits. For if joy succeed fear, we should know that the help is
from the Lord: because security of soul is a sign of present majesty.
But if the fear with which we are stricken persevere, it is an enemy
that we see."
Moreover it was becoming to virginal modesty that the Virgin should
be troubled. Because, as Ambrose says on Luke 1:20: "It is the part
of a virgin to be timid, to fear the advances of men, and to shrink
from men's addresses."
But others say that as the Blessed Virgin was accustomed to angelic
visions, she was not troubled at seeing this angel, but with wonder
at hearing what the angel said to her, for she did not think so
highly of herself. Wherefore the evangelist does not say that she
was troubled at seeing the angel, but "at his saying."
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